JUSTIFICATION BY
CHRIST
alone: (A Fountain of Life and Comfort.) DECLARING That the whole Work of Man's Salvation was accomplished by JESUS CHRIST upon the Cross, in that he took away and healed all his from all Sins, and presented them to God holy, without Fault in his Sight.
By his knowledge shall my righteous servant justify many, for he shall bear their iniquities,
Isa. liii. 11.
Jesus knowing that all things were now accomplished, that the scriptures might be fulfilled; he said it is finished, and he bowed his head, and gave up the ghost,
John xix. 28.30.
In the body of his flesh through death, to make you holy and unblameable, and without fault in his sight,
Col. xxi. 22.
Being justified by his blood,
Rom. v. 9.
Thou art all fair my love, there is no spot in thee,
Cant. 4.7.
Written by
SAMUEL RICHARDSON,
In the Year 1647.
LONDON:
Printed by JOHN HART in
Popping's-Court, Fleet-street
; and sold by J. LEWIS in
Bartholomew-Close,
near
West-Smithfield
; and at the
Tabernacle,
MDCCXLV.
To the Reader,
THE point here insisted on is of the greatest moment, tho' the least regarded, or rightly understood. — Many think they truly know it, when they have but crude, carnal, indigested notions of the same; which dead faith, not purifying their conscience, and giving true peace, they are obliged to support by past experience, frames, feelings, or works; and when they hear those who spiritually understand the mystery of
Christ,
talk of living upon
Christ,
and being perfectly holy by
faith only,
without these things, they imagine we mean to rest contented with such a faith as theirs; namely, that
Christ
has died to ward off the wrath of God, to purchase his favour, and as an effect of that to obtain certain inherent qualities and dispositions,
&c.
to make us
meet
for the kingdom of heaven, was
this
our faith, it would be certainly requisite to seek after
this sort
of sanctification, and not be at rest without we felt something of it. But on the contrary we believe, that the bloodshed upon the cross, was the
very
attonement, and that
that
blood has purged, put away, and blotted out all our sins; and that then there was an everlasting righteousness brought in: by believing which, our hearts and consciences are made as perfectly clean, as tho' we had never sinned; in
this
consists true purity of soul, and
not
in habitual qualities, and whoso are
thus
made pure and perfect, have fellowship with God, have the Holy Ghost, have constant peace, and are deliver'd from the dominion of sin. They do also bear forth the fruits of righteousness, not in order to become
more
holy either in the sight of God, or in their own consciences; but because they
are
perfectly holy through faith, and
a good tree cannot bring forth evil fruit.
'Tis true, we have still the vile sinful body, which continually disposes the mind to evil, but the blood of
Jesus,
by purifying the conscience, makes
us free from sin,
and as it were destroys the connexion. I would therefore recommend this little piece to the consideration those who desire to walk in the
highway of holiness;
and remain theirs to serve in the
Lord Jesus Christ,
WILLIAM CUDWORTH.
JUSTIFICATION BY
CHRIST
alone.
Unto him that hath loved us, and washed away our sins in his own blood,
Rev. i. 5.
THese words contain the virtue, fruit, and effectualness of Christ's death, and the benefit, privilege, and happiness of the sons of God by it.
In these words we are to consider, 1. The persons whose sins Christ
washed away,
and they were all those who
were given to Christ, John
17.29. 2. What is he that
washed their sins away,
and that is the Lord Jesus Christ, ver. 5. 3. How, and by what means he washed them away, and that was with his blood. It is ascribed to his blood, because,
Without blood there is no remission, Heb.
9.22.
Question,
Did Christ's blood, as blood, simply so consider'd, effect this work?
Answer,
No, there is something else included in it; as appears,
The blood of Christ, who through the eternal Spirit, offer'd himself without spot to God,
Heb. 9.14.
The word was God, the word took flesh,
John 1.14. Christ, who is God, by taking flesh, united the elect by his flesh to himself, and so became one with God, as God and Christ are one,
John
17.22, 23. So that the flesh of Christ became (in an unspeakable manner) one with the perfection of the divine and infinite being, which was the life and substance of all, which lay hid under,
This vail, that is to say his flesh,
Heb. 10.20. So that by the power of his divine nature, he might make satisfaction in and by the human; and by reason of this union, there was an infinite value and worth in Christ's blood; therefore it is called,
The precious blood of Christ,
1 Pet. 1.9. yea
the blood of God,
Acts 20.28. So that we may not
know Christ
simply
after the flesh,
but in the flesh, and in the spirit together, 2
Cor.
5.16. 4. The time when he washed their sins away, which was then when he shed his blood: for in his blood they were washed away, Christ's blood and their sins went away together. 5. The ground and cause why he took their sin away; was his love which was in himself, nothing in us, or done by us, could move him to die for us.
The sum of all is, that Jesus Christ by once offering the sacrifice of himself, when he was upon the cross, he took away, put to an end, blotted out, and utterly destroyed all the sins of his people for ever; and presented them just, righteous, and holy, without spot before God.
This will appear to be true, if ye consider these several reasons, which are proved by plain scriptures.
1. Because that was the time which Christ was to do this work in.
Seventy weeks are determined upon thy people, and upon the holy city, to finish the transgressions, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most holy. And after threescore and two weeks shall the Messiah be cut off, but not for himself. And he shall confirm the covenant with many. &c.
Dan. 9.24, 25, 26, 27. Which time was at an end when Christ died, therefore it is said,
The year of my redeemed is come,
Isa. 63.4. Yea,
the hour is come, saith Christ,
John 17.1.
2. Because Christ was ordained of God to take away sins, and to present us holy,
Who verily was fore ordained to redeem us with his precious blood,
1 Pet. 1.19, 20.
For he hath made him to be sin for us that knew no sin, that we might be made the righteousness of God in him,
2 Cor. 5.21.
Who of God is made unto us wisdom, righteousness, sanctification, and redemption,
1 Cor. 1.30.
3. Because Christ was mighty to save. Therefore he did do this work himself alone:
Who is this that cometh from Edom with dy'd garments from Bozrah? that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. I have trodden the wine press alone, and of the people there was none with me. I looked, and there was none to help, therefore my own arm brought salvation unto me,
Isa. 63. So that Christ did all this work alone, for none else could help. Then
thou spakest in a vision to thy holy One, and said, I have laid help upon one that is mighty,
Psal. 89.19.
4. Because Christ took flesh on purpose to effect this work:
Wherefore when he came into the world, he said, sacrifices and offerings thou wouldst not, but a body thou hast prepar'd for me: in burnt-offerings and sacrifices for sin thou hadst no pleasure,
Heb. 10.
5. It was the will of God that Christ should by the shedding his blood, sanctify his, by
the which will we are sanctified, through the offering of the body of Jesus once for all,
Heb. 10. 5, to 11.
6. Because Jesus Christ came on purpose to take away our sins.
&c. Then, said I, lo, I come to do thy will, O God,
Heb. 10.
He was manifested to take away our sins, and in him is no sin,
1 John 3.5.
Once in the end of the world hath he appeared to take away sin by the sacrifice of himself,
Heb. 9.12, 25, 26, 28.
7. Because Jesus Christ was made a
curse
for
us,
and suffer'd all the punishment due to us for sin:
Christ has redeemed us from the curse of the law, being made a curse for us,
Gal. 3.13.
Surely he hath borne our griefs, and carried our sorrows: we did esteem him stricken, and smitten of God, and afflicted. He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him: the Lord hath laid on him the iniquity of us all. He bare the sins of many, and made intercession for the transgressors,
Isa. 53.
8. Because the scriptures saith he hath obtained eternal redemption for us:
Having obtained eternal redemption for us,
Heb. 9.
In whom we have redemption through his blood, the forgiveness of sins
▪ Col. 1.7. Col. 1.14.
Behold the Lamb of God that takes away the sins of the world.
John 1.29. And that he hath healed us,
By whose stripes we are healed,
Isa. 53.
Who his own self bare our sins in his own body, by whose stripes we are healed,
1 Pet. 2.24.
9. Because it was the promise of God, that this work should prosper, and that he should justify many, by bearing their sins:
When thou shalt make his soul an offering for sin, the pleasure of the Lord shall prosper in his hand. I have put my spirit upon him, he shall bring forth judgment to the Gentiles. He shall not fail, nor be discouraged, till he hath set iudgment on the earth,
Isa. 42.1, 4,
&c.
See
Isa.
55.11.
My righteous servant shall justify many: for he shall bear their iniquity,
Isa. 53.11. Were these promises fulfilled concerning Christ, or no? Surely yea. Then he hath justified his.
10. Because else Christ had not answer'd the types under the law.
Adam
was a type of Christ, who was a publick person as Christ was, and as truly the first
Adam
by one act, made all that were in him sinners, which was true enough; so really and truly did Christ, the second
Adam,
by his own act,
viz.
the sacrifice of himself, he made all that were in him righteous, and that is as true, see
Rom.
5.12, to 19, and
as by one man's disobedience many were made sinners, so by the obedience of One many are made righteous
And as by our natural birth we become personally sinners from our sinful root
Adam;
so by our spiritual birth, or believing, we become personally righteous in our
righteous branch Christ.
— And as being conceived in sin,
&c.
we bear forth sinful fruit in thought, word, and actions; so by being personally righteous
in conscience, by faith,
we bear forth good fruit in thought, word, and actions.
. As by the first
Adam
condemnation came, so by the righteousness of one came upon all unto justification of life. The priest was a type of Christ, who is said to
make attonement for you, to cleanse you from all your sins before the Lord,
Levit. 16.30. Christ by his death did present all his
people to God without spot, or blemish, or wrinkle,
Ephes. 5.25, 26, 27.
In the body of his flesh through death, to present you holy, and unreproveable in his sight,
Col. 1.22. So then I hope they are free from all sin, if the scripture saith truth, as it doth.
The live goat was a type of Christ, upon whose
head all the transgressions of the children were laid, who did bear them, and carry them all away into a land not inhabited in the wilderness,
Levit. 16.21, 22.
Which were shadows of things to come, but the body is Christ,
Col. 2.17.
11. Because Christ did exceed all the priests and sacrifices under the law; for
they could not make the comers thereunto perfect:
But Christ, the substance of those sacrifices, hath made his perfect. If those sacrifices could have purged them, as Christ hath purged us, they should have
no more conscience of sin
than we have, that is, none at all: because we are for
ever
fully and freely set free, being
perfected:
Heb. 10.10, 11, 12, 14. The priest
under the law
made many offerings, and yet by all their offerings they could never take away one sin: but Christ by one offering hath taken away all their sins for ever; they stood daily ministring, and offering oftentimes the same sacrifice, which could never take away sin, but this man after he had offered one sacrifice, for ever sat down at the right hand of God.
Heb.
9.9, to 15. Oh what a difference is there betwixt them! Christ hath wonderfully exceeded them; therefore this priest, this offering is more glorious and happy; yea, and all the elect are made happy by this perfect, effectual, glorious offering.
Heb.
10.
12. Because there needs no more offerings for sin: therefore sin is quite gone, and remitted.
Now where remission of these is, there is no more offering for sin,
Heb. 10.17, 18. because there needs none. For this one of Christ is sufficient.
13. Because there can be no more required to be done to make us just and righteous, than Christ hath done for us: he hath done all that he was required to do to take away sin, therefore he hath done.
Jesus knowing that all things were accomplished, that the scriptures might be fulfilled.
John 19.28, 30. 2 Cor. 5.21.
14. Because if Christ had not fully accomplished what he came to do,
viz.
to make us just and righteous, he would not have
ascended into heaven
as he did:
This man after he had offered one sacrifice, sate down at the right hand of God.
Heb. 9. and 10.12.
15. Because the scripture saith,
We are justified by his blood:
Which could not be true, if he had not taken away and destroyed all our sins, and
presented us to God without spot, and made peace by the blood of his cross, now hath he reconciled in the body of his flesh through death, to present you holy, and unblameable, and unreproveable in his sight.
Col. 1.20, 21, 22. For this end
Christ gave himself for his church, that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing, but that it might be holy without blemish,
Ephes. 5. Therefore the scriptures say, all our sins are
scattered, removed, cast behind his back: Thou hast cast all my sins behind thy back.
Isa. 38.7.
They are cast into the depth of the sea.
Mich. 7.19.
As far as the east is from the west, so far hath he removed our transgressions from us.
Psal. 103.12. This is something, but this is not all, they are
covered: Whose sin is covered,
Psal. 32.1. Yet the soul is not satisfied, because a thing may have a being that is covered; therefore God saith they are blotted out,
I have blotted out as a thick cloud thy transgressions, and as a cloud thy sin.
Isa. 44.22. This is more, for now they are not, they have no being. But God can remember that which is not: this is answered, for God saith,
I wiil not remember thy sins.
Isa. 43.25.
I will remember their sins no more.
Jer. 31.34. I hope now you are satisfied.
16. Because they are holy, and without spot. Therefore Christ saith of his,
Thou art all fair, my love, there is no spot in thee.
Song 4.7.
My love, my fair one:
Song 2.10.
They are without fault before the throne of God.
Revel. 14.5. Now this could not have been, if Christ had not
in the body of his flesh through death made them so holy, and presented them so to God.
As
Col.
1.21, 23.
Eph.
5.
17. Because Christ saith that we are without sin; we
may have boldness in the day of judgment, because as he is, so are we in this world.
1 Joh. 4.17. How is Christ, I pray, sure he is without sin, for so saith the scriptures:
In him is no sin.
1 John 3.5. Heb. 9.28. Thus we are now, as we are in Christ in respect of his righteousness, which is ours though it be in him; I say, this our perfection and happiness is in respect of our justification, and as we are in Christ: for as we are in ourselves simply so considered (though we were never out of Christ) in our bodies, in the flesh, we are not capable of so great perfection in this Life; for the Apostle saith,
If any man saith he hath no sin, he is a lyar, and deceives himself.
1 John 1.8, 9. But these Scriptures are all true: therefore we are all
fair,
without
fault
and
spot,
and we are so as we are in Christ, and so we were made all this by Christ when he died. And seeing it must be true also that we have
sin,
and do
sin,
that is, as we are in our flesh, in our bodies, and seeing we are so notwithstanding conversion, and faith, therefore our believing,
&c.
hath not made us so perfect; and therefore Christ upon his cross made us so, and so presented us to God,
Col.
1.20, 22.
18. Because Christ did all that was needful to be done to make us perfect, and present us holy. For what can be more required to the justification of a sinner before God than to be free from all sin? Is not he that is no sinner a righteous person? must not he that is free from all sin, of necessity appear just to him that knows he is so? as God doth: it is all one to be free from sin, and to be perfectly righteous. 1
Cor.
5.21. 1
John
1.7. there is no medium betwixt them:
By his knowledge shall my righteous servant justify many: for he shall bear their iniquities.
So that his bearing their iniquity was that which did justify them; and by his knowledge he knew whose sins he bore,
viz.
whom he justified.
Isa.
53.11.
19. Christ upon the cross did this work for us, because the scripture saith,
He hath washed away our sins in his own blood.
Rev. 5.1. therefore they are done away. Therefore to say that they are not done away, is to contradict God in his word, and very dishonourable to Jesus Christ, that he should be
manifested to take away our sins,
1 John 3.5. that Christ should come to finish the transgression, and to make an end of sins,
&c. Dan.
9.24. 2
Cor.
5.21. and yet this work is still to do. What is this but to say, Christ came not to do it, or if he came to do it, he did not do it: for he did it not, if it be still to do.
20. Because Christ saith this work is finished, therefore it is so: for he is the
faithful and true witness
; therefore we may believe it, and affirm it is done.
These words spake Jesus, I have glorified thee on earth: I have finished the work thou gavest me to do. Jesus knowing that all things were now accomplished (that the scripture might be fulfilled) saith, I thirst. When Jesus therefore had received the vinegar, he said, it is finished: and he bowed his head, and gave up the ghost.
John 19.28.30. and 17.1. to 5. The work God gave Christ to do was the work of our salvation, which consisted in taking and destroying our sins, and presenting us holy, without spot to God; and this he did by being
made sin us, that so we might be made
(being made sin for us)
the righteousness of God in him.
2 Cor. 5.21.
Therefore if when Christ died that was the time this was to be done, and if Christ was ordained to do it, if Christ was mighty to save, if Christ took flesh to do this work, if it was the will of God that he should do it, if Christ came on purpose to do it, if our sins were laid upon Christ, and he suffered the punishment the curse of them, if he hath redeemed us; if it was prophesied of him that he should justify many, and that his work should prosper; if Christ did answer his types, if he hath exceeded all the priests and sacrifices under the law, if there needs no more offerings for sin, if Christ hath done all the law required, if Christ hath done what he came to do, if we are justified by his blood, if he hath made us holy, and presented us without spot, if we are free from all sin, if Christ hath done all that can be done to make us just and righteous, if Christ did wash away our sins in his own blood, if Christ hath said, It is finished; then it's done, it's done, it's done! perfectly and compleatly done: and then what I have said is fully proved, namely, that Jesus Christ by once offering the sacrifice of himself, when he was on the cross, put an end to sin, and so destroyed all the sins of his people for ever, and presented them just, righteous, and holy, without spot,
&c.
before God.
Col.
1, 13, 14, 21.
Col.
2.13, 14.
Oh what a fountain of consolation is here! what marrow and fatness is here, what sweetness is like to this, to all that believe? who now may say, once sin was mine, then it was laid upon Christ, and now they are neither mine nor his; because they are not at all: for by his blood
he washed them all away
; and now they are all gone, blotted out, and shall be remembred no more, no more, no more. Now Christ's righteousness is mine, as well as his, for I was
made the righteousness of God in him.
2 Cor. 5.21. And I did nothing at all to procure these things to me: in this appears free grace; here is Christ, and Christ alone, and nothing but Christ; all things else pass away, because they are
under the sun
: Eccles. 12. they are full of mutation and change. Faith may be obscured, and the soul greatly deserted, so as to see
no light,
Isa. 50.11. yet when at the worst, they need not be comfortless,
John
14.18. for still
God is their God,
and their
lives are hid with Christ in God.
Col. 3.3.
Who is the same to day, yesterday, and for ever:
Heb. 13.5. We change oft, but he
never changeth.
Mal. 3.6. In this is our happiness, comfort, and glory: and even then when we cannot apprehend him, yet were we
in him,
Ephes. 1.4. and we are, and ever shall be in him, and
one with him,
and are comprehended of him: 1
John
5.20.
Because I live,
saith Christ,
ye shall live also.
John 14.19. What doctrine in religion is more sweet and comfortable, more necessary or profitable, yea, or more honourable to the Lord Jesus Christ? This is that which holds forth the love of God, that sets the crown upon his head, and will
not give his glory to another:
Isa. 42.8. Jer. 4.2. This will have Christ to be
our life,
Col. 3.4.
peace,
Ephes. 1.14.
glory,
Isa. 45.25. This is that that thrust us out of ourselves, our life, our
righteousness,
Rom. 10.3. Tit. 3.5. to his, to live in him, (and caused us to say,
O Lord, thou art our righteousness,
Ezra 9.15.
The Lord our righteousness)
which life is most sweet and serviceable, because this is sure, and mo
spiritual. In a word, this makes Christ
all in all,
Col.
11. and
exalts him
above all, which is his place.
Psal.
19. And surely that which is the
life
of our souls, that upon which the eternal happiness of our souls depends, is not in any thing in us, but that is
Christ in him,
2 Cor. 5.21. 1
Cor.
1.30. it lies in him, that so it may be kept safe for us. And that we might not live upon any thing within us, faith is given that by it we may live out of ourselves in another, even the Lord Jesus, where
our life is,
Col. 3.3, 4. Surely if our life and happiness had been infused in us, we should have lived in our selves, and not upon God.
Adam
had his life in him, and he lost it: therefore it's better for us, that
our life is hid in Christ in God,
Col. 3.3, 4.
This is comfortable indeed, as God saith;
Comfort ye my people, speak comfortably unto her, tell her that her warfare is accomplish'd, and her iniquity is pardoned,
&c. —
Isa.
40.1, 2.
This is good news from heaven indeed, that this great work is finished; it is not now to do, neither for faith nor thee. Oh see that ye add not, nor detract from it: if thou beest Christ's (
i. e.
if thou believest) it is thine, apply it, take comfort in it, admire God's love, free grace, give God all the glory of it, give none of it to faith, nor to any thing else, rejoice in God, and thy union with him, witness to his truth, and suffer for him; serve and love, and live and die with him and his.
Many having a notion in this day of being justified by a faith which is sometime out of exercise. I would recommend to their consideration a few questions of this author's, in his answers to some objections against this doctrine.
1
Whether saith in the nature and power of it unacted do justify, or no, if yea, I desire to know how the power to believe apart from the exercise of it, can be known to us.
2.
How it may fitly be called saith, when there is no believing, as there is not without the act, seeing faith and to believe is one thing: and whether the same light and power, &c. be not the same power by which we obey the rest of God's commands: and if it be, how you can distinguish it apart from its act: and if it justifies, as it is a grace unacted, can you tell how, and when you were justified? and if it may abide in the soul one hour, and not act, why not two, and so two seven years? and whether then this opinion doth not imply that a man may have faith in him, and be justified by it, and yet he never believe, nor know it.
FINIS.